法華玄論 3.18

3.18

答：今當為子述之。從《波若》至《涅槃》皆是教菩薩法，但教菩薩法凡有二種：一顯教、二亦顯亦密。如《法華》、《涅槃》顯教菩薩，故明三乘人皆是菩薩。《波若》亦顯亦密，顯教菩薩、密教二乘，顯教菩薩者，令菩薩修學波若成佛道也；密教二乘者，勸二乘學《波若》，亦令二乘成佛道也。如付財中說，密示大法以為己任，故付窮子財；窮子根鈍不知不覺，謂學《波若》得證三乘。若言學波若成三乘者，猶窮子之氣類耳。

Answer: I shall now relate this for you. From Prajñā to the Mahāparinirvāṇa-sūtra, all are dharmas for teaching bodhisattvas; however, the dharmas for teaching bodhisattvas are generally of two kinds: first, explicit teaching; second, both explicit and esoteric. For instance, the Lotus Sūtra and the Mahāparinirvāṇa-sūtra explicitly teach bodhisattvas, hence they clarify that the people of the three vehicles are all bodhisattvas. Prajñā is both explicit and esoteric: it explicitly teaches bodhisattvas and esoterically teaches the two vehicles. Explicitly teaching bodhisattvas means causing bodhisattvas to cultivate and study prajñā to accomplish the Buddha's path; esoterically teaching the two vehicles means exhorting the two vehicles to study prajñā, likewise causing the two vehicles to accomplish the Buddha's path. As stated in the bequeathing of wealth, esoterically demonstrating the great Dharma to make it one's own responsibility is the reason for bequeathing the wealth to the destitute son; the destitute son has dull faculties and is unaware and uncomprehending, supposing that studying prajñā leads to realizing the three vehicles. If one claims that studying prajñā accomplishes the three vehicles, this is still the mindset of the destitute son.